BEHOLD!
 BEHOLD!      

BEHOLD!                                        Mindfulness-Based Spiritual Renewal      St. George’s by the River          Lent 2024 

 

Course Syllabus

 

Class 1: Introduction to mindfulness: Attitudinal foundations

   Cultivating mindfulness in daily activities

 

           

Class 2: Pleasure and power in being present

               Meditation in Motion: Yoga          

 

Class 3: Physiology of Stress

               Awareness of stress reactivity – sensations, emotions, thoughts

 

*Half Day of Mindfulness

 

Class 4: Cultivating kindness and compassion for self and others

 

 

Class 5: Responding vs. reacting to stress: the role of mindfulness

               Moving from habitual behaviors to choosing more effective responses

 

 

 

HOME PRACTICE

 

 

 

Week One

--3 relaxing sighs, anytime, anywhere

--Body scan ( 30 min. audio file)

-- Read Attitudinal Foundations of Mindfulness

 

Week Two:

--Relaxing sighs, anytime, anywhere

--Alternate body scan with sitting meditation (15 min. audio file), one each day

--Fill out “Pleasant Events” calendar (workbook)

--Mindfulness of routine activities (workbook)

 

Week Three:

--Alternate sitting meditation/ yoga daily (see video on website for yoga assist)

--Fill out “Unpleasant Events” calendar (workbook)

--Mindful awareness of “auto pilot” and what triggers that for you

 

[Day of Mindfulness]

 

Week Four:

--Alternate sitting meditation with floor yoga

--Awareness of feeling stuck—shutting down, becoming numb, resisting the moment. Then, if possible, making a choice to respond more consciously.

Fill out STOP: one minute breathing space worksheet in workbook

 

Week Five:

--Alternate sitting meditation with either body scan or yoga

--Walking—choose a path where you walk every day and commit to walking that distance mindfully.

--Bringing awareness to moments of difficult emotional reactions.

--Fill out Soften, Soothe, Allow worksheet

 

 

Seven Attitudinal Factors of Mindfulness

 

The seven attitudinal factors of mindfulness “constitute the major pillars of mindfulness practice” (Kabat-Zinn, 2004, p. 32) of MBSR and MBCT training and practice, and it is difficult to underestimate their importance.

 

1. Non-judging

“These judgments of mind tend to dominate our minds and make it hard for us ever to find any peace” (p. 33) and can be extremely unhelpful in the context of meditation and premature judgment and rejection of experience is extremely common . “Being with” whatever arises requires gentleness, kindness and often the encouragement of a group environment.

2. Patience

“To be patient is simply to be completely in each moment, accepting it in its fullness” (p. 35). To keep bringing the mind back again to the breath, back to sensation of body requires tremendous patience and perseverance. This is the working ground of a meditation practice.

3. Beginner’s mind

“Too often we let our thinking and our beliefs about what we ‘know’ prevent us from seeing things as they really are” (p. 35). Approaching each meditation as if it were your first time, building from “the ground up” from the body, contacting the breath, asking of yourself “what is really happening now” are hallmarks of beginner’s mind. This attitude can be particularly difficult if you have an established meditation practice.

4. Trust

Learning to trust one’s own experience, feelings and intuition — loosening oneself from the tyranny of authority and inner harsh judgment — has the “taste of freedom”, a key hallmark of a genuine practice and essential for individual development.

5. Non-striving

“Almost everything we do, we do for a purpose, to get something or somewhere. But in meditation, this attitude can be a real obstacle” (p. 37). The tendency to “driven-ness” in our culture and society has enabled us to enjoy unprecendented standards of living, comfort and security. However, “driven-ness” has resulted in extraordinary levels of unsatisfactoriness,  stress and other associated problems, and we can inevitably bring this tendency into our meditation practice. Within this context, the attitude of “non-striving” is best understood as not straining or forcing for a result. Loosening up expectations of our meditation practice can be both challenging and liberating.

6. Acceptance

“You have to accept yourself as you are, before you can really change” (op.cit. p. 38). This attitude is about attending to one’s experience with clarity and kindness, an essential foundation of meditation practice. Whereas a formal kindness meditation is not taught within the course material, this quality is inferred to within all the course content.

7. Letting go

“Cultivating the attitude of letting go, or non-attachment, is fundamental to the practice of mindfulness” (p. 39). The tendency to want to hold on to what is pleasant in our experience and to reject what is unpleasant, is usually an automatic response sometime known as being on autopilot. To be asked to neither hold onto, nor to reject experience, is a challenging principle of MBSR.

 

Kabat-Zinn, J. (2004 edition)Full catastrophe living: How to cope with stress, pain and illness using mindfulness meditation,

 

 

The Body Scan Meditation

 

© 2005 Jon Kabat-Zinn Excerpted from Coming to Our Senses, Hyperion Press, NY, NY

 

 

The body scan has proven to be an extremely powerful and healing form of meditation. It forms the core of the lying down practices that people train in Mindfulness-Based Stress Reduction. It involves systematically sweeping through the body with the mind, bringing an affectionate, openhearted, interested attention to its various regions, customarily starting from the toes of the left foot and then moving through the entirety of the foot – to sole, the heel, the top of the foot – then up the left leg, including, in turn; the ankle, the shin and the calf, the knee and the kneecap, the thigh in its entirety, on the surface and deep, the groin and the left hip, then over to the toes of the right foot, the other regions of the foot, then up the right leg in the same manner as the left. From there, the focus moves into, successively, and slowly, the entirety of the pelvic region, including the hips again, the buttocks and the genitals, the lower back, the abdomen, and then the upper torso – the upper back, the chest and the ribs, the breasts, the heart and lungs and great vessels housed within the rib cage, the shoulder blades floating on the rib cage in back, all the way up to the collarbones and shoulders. From the shoulders, we move to the arms, often doing them together, starting from the tips of the fingers and thumbs and moving successively through the fingers, the palms, and backs of the hands, the wrists, forearms, elbows, upper arms, armpits, and shoulders again. Then we move in to the

neck and throat, and finally, the face and head…

 

When we practice the body scan, we are systematically and intentionally moving our attention though

the body, attending to the various sensations in the different regions. That we can attend to these

body sensations at all is quite remarkable. That we can do it at will, either impulsively or in a more

disciplined systematic way, is even more so. Without moving a muscle, we can put our mind

anywhere in the body we choose and feel and be aware of whatever sensations are present in that

moment. 

 

Experientially, we might describe what we are doing during a body scan as tuning in or opening to those sensations, allowing ourselves to become aware of what is already unfolding, much of which we usually tune out because it is so obvious, so mundane, so familiar that we hardly know it is there, I mean here. And of course, by the same token we could say that most of the time in our lives we hardly know we are there, I mean here, experiencing the body, in the body, of the body . . . the words actually fail the essence of the experience. When we speak about it, as we’ve already observed, language itself forces us to speak of a separate I who “has” a body. We wind up sounding hopelessly dualistic.

 

And yet, in a way there certainly is a separate I who “has” a body, or at least, there is a very strong appearance of that being the case, and we have spoken of this as being the level of conventional reality, the relative, the level of appearances. In the domain of relative reality, there is the body and its sensations (object), and there is the perceiver of the sensations (subject).

 

Then there are moments of pure perceiving that arise sometimes in meditation practice, and

sometimes at other very special moments in life. Yet such moments are potentially available to us

at all times, since they are attributes of awareness itself. Perceiving unifies the apparent subject and

apparent object in the experiencing itself. Subject and object dissolve into awareness. Awareness

is larger than sensation. It has a life of its own separate from the life of the body, yet intimately

dependent on it.

 

Awareness is deeply bereft, however, when it does not have a full body to work with due to disease

or injury to the nervous system itself. The intact nervous system provides us with all of our extraordinary gateways into the feeling, sensing world. Yet. Like most everything else, we take these capacities so much for granted that we hardly notice that every exquisite moment of our life in relationship, both inwardly and outwardly, depends on them. Not only might we come more to our senses, we might realize that we only know through our senses, if you include the mind, or awareness itself as a sense – you could say, the ultimate sense. . .

 

It is not uncommon while practicing the body scan for the sensations in the body to be felt more acutely, even for there to be more pain, a greater intensity of sensation in certain regions. At the same time, in the context of mindfulness practice, the sensations, whatever they are and however intense, are also being met more accurately too, with less overlay of interpretation, judgment and reaction, including aversion and the impulse to run, to escape.

 

In the body scan, we are developing a greater intimacy with bare sensation, opening to the give and-take embedded in the reciprocity between the sensations themselves and our awareness of them. As a result, it is not uncommon to be less disturbed by them, or disturbed by them in a different, a wiser way, even when they are acute. Awareness learns to let them be as they are and to hold them without triggering so much emotional reactivity and also so much inflamed thinking about them. We sometimes speak of awareness and discernment differentiating and perhaps naturally “uncoupling” the sensory dimension of the experience of pain from the emotional and cognitive dimensions of pain. In the process, the intensity of the sensations themselves can sometimes subside. In any event, they may come to be seen as less onerous, less debilitating.

 

It seems as if awareness itself, holding the sensations without judging them them or reacting to them, is

healing our view of the body and allowing it to come to terms, at least to some degree, with conditions

as they are in the present moment in ways that no longer overwhelmingly erode our quality of life,

even in the fact of pain or disease.The awareness of pain really is a different realm from being

caught up in pain and struggling with it, and setting foot in that realm, we discover some succor and

respite. This is itself is an experience of liberation, a profound freedom in that moment, at least from

a narrower way of holding the experience of pain when it is not seen as bare sensation. It is not a

cure by any means, but it is a learning and an opening, and an accepting, and a navigating the ups

and downs of what previously was impenetrable and unworkable. . .

 

Paraphrasing James Joyce in one of his short stories in Dubliners, “Mr. Duffy lived a short distance

from his body.” That may be an address too many of us share. Taking the miracle of embodiment

for granted is a horrific loss. It would be a profound healing of our lives to get back in touch with it.

All it takes is practice in coming to our senses, all of them.

And . . . a spirit of adventure. . .

 

The body scan is not for everybody, and it is not always the meditation of choice even for those

who love it. But it is extremely useful and good to know about and practice from time to time,

whatever your circumstances or condition. If you think of your body as a musical instrument, the

body scan is a way of tuning it. If you think of it as a universe, the body scan is a way to come to

know it. If you think of your body as a house, the body scan is away to throw open all the windows and doors and let the fresh air of awareness sweep it clean.

 

You can also scan your body much more quickly, depending on your time constraints and the situation you find yourself in. You can do a one in-breath or one out-breath body scan, or a one-, two-, five-, ten-, or twenty-minute body scan. The level of precision and detail will of course vary depending on how quickly you move through the body, but each speed has its virtues, and ultimately, it is about being in touch with the whole of your being and your body in any and every way you can, outside of time altogether.

 

You can practice body scans, long or short, lying in bed at night or in the morning. You can also practice them sitting or even standing. There are countless creative ways to bring the body scan or any other lying down meditation into your life. If you make use of any of them, it is highly likely that you will find that they will bring new life to you, and bring you to a new appreciation for your body and how much it can serve as a vehicle for embodying here and now what is deepest and best in yourself, including your dignity, your beauty, your vitality, and your mind when it is open and undisturbed.

 © 2005 Jon Kabat-Zinn, Coming to Our Senses, Hyperion Press, NY, N

 

Physical sensations you might notice with the body scan

 

  

 

  • tingling
  • burning
  • pounding
  • throbbing
  • trembling
  • shooting
  • stinging 
  • cutting
  • prickly 
  • pulling 
  • burning 
  • vibrating
  • numb
  • sinking
  • light/heavy
  • tight/loose
  • airy/dense
  • clammy/dry
  • dull/sharp
  • cool/warm 
  • tense/relaxed
  • stiff/flexible 
  • soft/rough
  • shaky 
  • itchy
  • pulsing
  • achy

 

 

 

 

Emotional reactions you might notice

 

 

  • impatience/wanting to stop
  • boredom
  • enjoyment/wanting to continue
  • release
  • joy
  • sadness
  • fear
  • grief
  • pride
  • disgust 
  • surprise
  • anger 
  • frustration 
  • anticipation 
  • shame

 

 

 

 

Thoughts that may occur

 

 

  • Reviewing the past
  • Imagining the future
  • Thinking about others
  • Planning
  • Evaluating/analyzing 
  • Circular thinking
  • Wishing/hoping/
  • Labeling/cataloguing
  • Judging your experience

 

 

Informal Mindfulness Exercises

 

1) Mindfulness in Your Morning Routine

Pick an activity that constitutes part of your daily morning routine, such as brushing your teeth, shaving, or having a shower. When you do it, totally focus on what you are doing: the body movements, the taste, the touch, the smell, the sight, the sound and so on. Notice what’s happening with an attitude of openness and curiosity.

For example, when you’re in the shower, notice the sounds of the water as it sprays out of the nozzle, and as it hits your body as it gurgles down the hole. Notice the temperature of the water, and the feel of it in your hair, and on your shoulders, and running down our legs. Notice the smell of the soap and shampoo, and the feel of them against your skin. Notice the sight of the water droplets on the walls or shower screen, the water dripping down your body and the steam rising upwards. Notice the movements of your arms as you wash or scrub or shampoo.

 

When thoughts arise, acknowledge them, let them be, and bring your attention back to the shower. Again and again, your attention will wander. As soon as you realize this has happened, gently acknowledge it, note what distracted you, and bring your attention back to the shower.

 

 

 

2) Mindfulness of Domestic Chores

 

Pick a chore that you normally try to rush through, or distract yourself from; or one for which you just ‘grit your teeth’ and try to ‘get through it’. For example: ironing clothes, washing dishes, vacuuming floors, making the kids’ lunches. Aim to do this chore as a mindfulness practice. E.g., when ironing clothes: notice the color and shape of the clothing, and the pattern made by the creases, and the new pattern as the creases disappear. Notice the hiss of the steam, the creak of the ironing board, the faint sound of the iron moving over the material. Notice the grip of your hand on the iron, and the movement of your arm and your shoulder. If boredom or frustration arises, simply acknowledge it, and bring your attention back to the task at hand. When thoughts arise, acknowledge them, let them be, and bring your attention back to what you are doing.

 

Again and again, your attention will wander. As soon as you realize this has happened, gently acknowledge it, note what distracted you, and bring your attention back to your current activity.

 

 

 

 

 

 

 

http://www.thehappinesstrap.com/upimages/ACT_Made_Simple

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Informal Practice Log (Simple Awareness) – Week 1

 

Each day this week, see if you can bring mindful awareness to some otherwise routine activity.  For instance, washing the dishes, waiting in line, sitting in a boring meeting, walking from the car to your office.  Remembering the raisin exercise, you could also use this as an opportunity to bring mindful awareness to eating, noting textures, smell, taste, touch, etc.  Before you go to bed each night, see if you can recall at least one example of “simple awareness”

 

What was the experience? 

What were you aware of WHILE doing this mindfully?

How did your body feel, in detail, during this experience?

What moods, feelings and thoughts accompanied this event?

What thoughts are in your mind NOW as you write this?

Day 1

 

 

 

 

 

 

 

 

Day 2

 

 

 

 

 

 

 

 

Day 3

 

 

 

 

 

 

 

 

Day 4

 

 

 

 

 

 

 

 

Day 5

 

 

 

 

 

 

 

 

 

Informal Practice Log (Pleasant Events Calendar) – Week 2

 

What was the experience?

Were you aware of the pleasant feelings while they were happening?

How did your body feel, in detail, during this experience?

What moods, feelings, and thoughts accompanied this event?

What thoughts are in your mind now as you write this?

Day 1

 

 

 

 

 

 

 

 

Day 2

 

 

 

 

 

 

 

 

Day 3

 

 

 

 

 

 

 

 

Day 4

 

 

 

 

 

 

 

 

Day 5

 

 

 

 

 

 

 

 

 

Informal Practice Log (Unpleasant Events Calendar) – Week 3

 

What was the experience?

Were you aware of the unpleasant feelings while they were happening?

How did your body feel, in detail, during this experience?

What moods, feelings, and thoughts accompanied this event

What thoughts and  emotions do you notice as you write this down

Day 1

 

 

 

 

 

 

 

 

Day 2

 

 

 

 

 

 

 

 

Day 3

 

 

 

 

 

 

 

 

Day 4

 

 

 

 

 

 

 

 

Day 5

 

 

 

 

 

 

 

 

 

 

 

Mindful Yoga

© 1990 Jon Kabat-Zinn

Excerpted from Full Catastrophe Living, Bantam Doubleday Dell Publishing Group, Inc.

[ see VIDEOS on website mindfulnessmeditationatjerseyshore.com)

 

 

            As you have probably gathered by now, bringing mindfulness to any activity transforms it into a kind of meditation. Mindfulness dramatically amplifies the probability that any activity in which you are engaged will result in an expansion of your perspective and of your understanding of who you are. Much of the practice is simply a remembering, a reminding yourself to be fully awake, not lost in waking sleep or enshrouded in the veils of your thinking mind… Mindful hatha yoga is the third major formal meditation technique that we practice in the stress clinic, along with the body scan and sitting meditation…

            Yoga is a Sanskrit word that literally means “yoke.” The practice of yoga is the practice of yoking together or unifying body and mind, which really means penetrating into the experience of them not being separate in the first place. You can also think of it as experiencing the unity or connectedness between the individual and the universe as a whole…

            We have already seen that posture is very important in the sitting meditation and that positioning your body in certain ways can have immediate effects on your mental and emotional state. Being aware of your body language and what it reveals about your attitudes and feelings can help you to change your attitudes and feelings just by changing your physical posture… When you practice the yoga, you should be on the lookout for the many ways, some quite subtle, in which your perspective on your body, your thoughts, and your whole sense of self can change when you adopt different postures on purpose and stay in them for a time, paying full attention from moment to moment. Practicing in this way enriches the inner work enormously and takes it far beyond the physical benefits that come naturally with the stretching and strengthening…

            This is a far cry from most exercise and aerobic classes and even many yoga classes, which only focus on what the body is doing. These approaches tend to emphasize progress. They like to push, push, push. Not much attention is paid to the art of non-doing and non-striving in exercise classes, nor to the present moment for that matter, nor to the mind…

            Work at or within your body’s limits at all times, with the intention of observing and exploring the boundary between what your body can do and where it says, “Stop for now.” Never stretch beyond this limit to the point of pain. Some discomfort is inevitable when you are working at your limits, but you will need to learn how to enter this healthy “stretching zone” slowly and mindfully so that you are nourishing your body, not damaging it as you explore your limits. In the stress clinic, the ground rule is that every individual has to consciously take responsibility for reading his or her own body’s signals while doing the yoga. This means listening carefully to what your body is telling you and honoring its messages, erring on the side of being conservative. No one can listen to your body for you.

 

  Jon Kabat-Zinn, Full Catastrophe Livi

 

Meditations for Cultivating Wholesome States

(for others)

 

 

Loving Kindness (Metta)

 

May you be peaceful and happy.

May you be safe from harm.

May you be healthy and strong as you can be.

May you care for yourself easily and well.

 

Compassion

 

May you be free of suffering.

I care about your suffering

May you be free of suffering

And if there is suffering, please know that I care.

 

Sympathetic Joy

 

May your happiness continue

May your happiness grow.

 

Equanimity

 

May you accept your experiences as they are.

May you be undisturbed by the comings and goings of all things.

 

(Repeat these phrases for someone you care for and for others you know or don’t know personally)

 

 

 

 

 

Meditations for Cultivating Wholesome States

(for yourself)

 

 

Loving Kindness (Metta)

 

May I be peaceful and happy.

May I be safe from harm.

May I be healthy and strong as I can be.

May I care for yourself easily and well.

 

Compassion

 

May I be free of suffering.

May I care for myself in my suffering

May I be free of suffering

When I am suffering,

May I care for myself.

 

Sympathetic Joy

 

May my happiness continue

May my happiness grow.

 

Equanimity

 

May I accept my experiences as they are.

May I be undisturbed by the comings and goings of all things.

 

(Adapt these phrases to make them your own)

 

 

 

 

 

Taiji (Shibashi) Qigong (18 Movements)

Franz Moeckl

 

1. Waving hands by the Lake (Activating the qi)

 

Inhale: Raise arms until shoulder level, wrists loose

Exhale: Relax elbows, sink down and lower arms to your sides

 

2. Opening the Chest on Top of the Mountain (Opening the heart to what is)

 

Inhale: Raise arms until shoulder level and out to the sides; palms face forward

Exhale: Bring arms together until width apart, palms facing each other, turn them down and lower them to the sides while sinking slightly

 

3.  Swinging the Rainbow

 

Inhale: Raise arms above head, palms facing each other

Exhale: Transfer weight to the right leg and bend from the waist to the left; right hand above head, left hand out to the left at shoulder level

Inhale: Transfer weight to center and as you exhale shift weight to left leg and bend to right

Exhale: Squat down, hands cross at the knee level

 

4. Parting the Clouds

 

Inhale: Raise the body as you lift arms above head and rotate palms until they face the sky; following the arm movement with your eyes.

Exhale: Separate arms (parting the clouds) lower them sideways while squatting down

as far as it is comfortable.

 

5. Floating Silk in the Air (Rolling Arms)

 

Inhale: Arms stretched out in front at shoulder height, palms up

Exhale: Turn waist to the right, right arm circles down and up until both arms stretched out, palms up.

Inhale: Continue circular movement with right arm and push forward as you turn waist to face front again.

Exhale: continue pushing forward with right arm while left arm is moving back past hips

Inhale: Turn waist to left as left arm circles up to shoulder height, palms up, continue.

 

6. Rowing across the Big Lake

 

Inhale: Raise arms in a circular motion back and upwards above shoulder.

Exhale: Sink or squat down and lower arms to the front as if “rowing a boat.”

 

7. Raising the Sun

 

Inhale: Raise left arm diagonally in front of right shoulder, palm up while shifting weight onto right leg; left heel comes up and turns slightly in. Meanwhile, the back of the right hand touches lower back.

Exhale: Turn palm down, lower left arm, shift weight back and repeat with right arm

 

 

8. Gazing at the Moon

 

Inhale: Shift weight on left leg, turn waist to left and raise arms up and back over your shoulder and look through hands (gazing at the moon).

Exhale: Return to the front by lowering arms, weight evenly distributed and sinking slightly

Inhale: Make a fist, bring right palm back to the waist and continue with left palm

 

9. Lotus Leaves Rustling in the Wind (turn waist and push with palms)

 

Inhale: Arms at waist, palms up

Exhale: Turn waist to the left, right palm pushes out

Inhale: Make a fist, bring right palm back to the waist and continue with left palm

pushing out.

 

10.  Waving Hands like Clouds

 

Inhale: Turn slightly right at waist, raising left hand in front of your face, palm facing you

Exhale: Turn waist to left while left hand is following the turning of the waist at eye level until left arm floats out to the side.

Inhale: Right arm, palm up, is rising towards the left shoulder, while left arm is dropping

Exhale: Turn waist, arm following to the right and continue

 

11. Scooping the Ocean, Look at the Sky

 

Inhale: Step forward with left leg

Exhale: Shift weight onto left leg while bending down, hands crossing at left knee

Inhale: Shift weight onto rear leg, lift left toes and bring up arms (scooping the ocean) above your head – follow the arm movement with the eyes – open the arms to the sides (look at sky)

Exhale: Turn palms down, bring arms down to the side and bring back your left leg; continue with the other leg.

 

 

12.  Pushing the Waves

 

Inhale: Step out with left leg, raise arms to shoulder level, elbows down, wrists loose.

Exhale: Sjhift weight on left leg and push out arms in a wave-like motion.

Inhale: Shift weight back on right leg and brings arms back to body. (Do six times, switch legs)

 

 

13. Flying Dove Spreads its Wings

 

Inhale: Raise arms to the side, palms forward and step out with left foot.

Exhale: Shift weight on left leg and bring arms together until shoulder width apart.

Inhale: Shift weight back on right foot and bring in arms towards the chest and continue

 

14. Dragon Emerging from the Sea (punching with fists)

 

Inhale: Bring fists up to hips, fists facing upwards

Exhale: Punch forward with right fist while turning it down.

Inhale: Draw fist in towards the hip facing upward again.

Exhale: Punch forward with left fist

 

 

15. Fly like an Eagle

 

Inhale: Raise arms sideways above head, palms outside, left heels if you don’t wobble.

Exhale: Lower arms and heels and squat down as far as you feel comfortable, palms down.

 

16. Windmill Turning in the Breeze

 

Inhale: Raise arms towards the left and above your head in a circular motion.

Exhale: Continue circling the arms towards the right and downwards while bending thewaist forward and sink in the knees.

Inhale: Continue circling 3-5 times, then switch direction.

 

 

17.  Stepping and Bouncing the Ball (Stepping out of Suffering)

 

Inhale: Raise left knee and right arm simultaneously.

Exhale: Lower them gently

Inhale: Raise right knee and arm simultaneously; lower them and continue (12 times)

 

18.  Gathering the Fragrance of the Earth

 

Inhale: Squat down and come up while raising arms with palms up until shoulder level

Exhale: Turn palms down, lower arms to belly and sink slightly.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Kathleen BishopPh.D

Mindfulness Meditation for Stress Reduction (MBSR)

 

 

Contact me

kathleenbishop54@gmail.com

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